The Animal State of Existence
The Human State of Existence
The Celestial State of Existence
The Infernal State of Existence
Explanation Kg. I, 95 ,
Ps. 13; guna-sthanas Kg. I 97b: yoga Kg. I, 99a Ps. 17; upayoga Kg. I,
99b, Ps. 19; lesya Kg. I, 101 b; margana-sthanas Kg. I 115b, Ps. 92;
alpabahutva Kg. I, 137a Ps. 125; bandha-svamitva Kg. I 81b, Ps. 511, Tattv.
II-IV, Lp. IV-IX, Utt. 36 Comp. A. Guerinot, "Le Jivaviyara de Santisuri."
The most important
accidental states of the jiva are his state of existence (gati) and the
class of being (jati) to which he belongs. Through realization of certain
karman-species the shapeless jiva receives a certain shape which lasts
until the quantity of life (ayus), which is necessary for its existence
and which is bound in the preceding existence, is exhausted. If this has
happened, the jiva is re-born in a new form, conditional upon his karman;
and thus it continues till, finally, the jiva has become tired of this
constant change of birth and death and takes the road of salvation
proclaimed by Mahavira and in the end achieves release. As soon as the
jiva has freed himself from all karman, he loses all corporeal shape and
exists into all eternity as a pure spirit free from all finite limitations
conditional upon the karman.
As a principle for the
classification of living beings, Jainism takes the number of the senses.
There are beings with 1,2,3,4 and 5 senses; the jivas with 1 sense have
either a fine or a gross body, those with 5 senses possess either the
inner sense (manas) or not and are called accordingly samjnin (endowed
with reason) or asamjnin (unreasonable). In this way there result 7
classes of beings. But as all of them are occurring in a developed (paryapta)
or in an undeveloped (aparyapta) state, this number must be doubled; there
are altogether 14 jivasthanas.
Jainism distinguishes 4
different states of existence (gati): that of the celestial, the infernal,
the human beings and that of the animals. "Animals are called all those
beings which remain if the celestial, infernal and human beings are
excluded" (Tattv. IV 28); the name of animal is therefore applied also to
plants and elementary beings. Animals occur in all 14 jivasthanas, human
beings in the two last alone (i.e. as developed and undeveloped reasonable
5 sensed beings), celestial and infernal beings only as developed
samjnipancendriyas.
In the following I give a
summary of the different species of living beings. I follow the
disposition given in the Lp., i.e. I treat first the animals, then human,
celestial and infernal beings. In each class I being with some explanatory
remarks; I must restrict myself here, however to the indispensable and
must for further particulars refer to the literature above indicated.
Thereupon I shall discuss to which marganasthana the singular species
belongs; I confine myself here to upayoga, yoga, lesya, belief and
conduct, because the others require no special treatment. The
inconsecutiveness I am guilty of in noting down the gunasthana to which
the jivas of the different class of being can attain, although I explain
the theory of the gunasthanas later, every one who wishes to inform
himself quickly about them after having read the whole of the book will
find justified. At the end I indicate which nama-ks are bound by a jiva or
exist in him in udaya and satta. The numbers refer to the combinations
given in chapter III, 1 and are arranged in such a way that with every
bandha combination all udaya and satta combinations printed in the same
line are possible.
THE ANIMAL STATE OF
EXISTENCE.
Note: No animal binds the
ks. tirthakara and translocation-body and its limbs.
The developed fine one-sensed animals (suksma-paryaptas).
These beings are so fine
that they cannot be perceived singly by our senses. They have as body:
earth, water, fire, wind or plants. They have only one sense: touch, and
all belong to the 3rd sex.
cognition: mati-ajnana,
sruta-ajnana, acaksur-darsana.
activity :
audarika-kaya-yoga.
lesya : black, dark or
gray.
belief : mithyatva.
conduct : avirati.
gunasthana: 1.
Beings of this class do
not bind the celestial and infernal state of existence, anupurvi, ayus;
transformation-body and its limbs. The fire- and wind-beings do not in
addition bind human state of existence, anupurvi, ayus and high family
surroundings.
Table of bandha
udaya
satta of nama-k.
23, 25abc, 26, 29abc,
30ab 21a, 24a, 26a 92, 88, 86ab, 80ab, 78ab
The undeveloped fine, one-sensed animals (suksma-aparyaptas).
These differ from the
paryaptas only with regard to the activity and to udaya of nama-k.
Activity: karmana, and
audarik-misra-kaya-yoga.
Table of bandha
udaya satta of nama-k.
23, 25abc, 26 29abc, 30ab
21a, 24a 92, 88, 86ab, 80ab, 78ab
The developed gross
one-sensed animals (BADAR-paryaptas).
The body of these beings
is gross and therefore visible. Whilst the suksmas are equal to one
another exteriorly, there exist here individual differences between the
groups belonging to one species. The badara-ekendriyas have earth, water,
fire, wind or plants as bodies. Earth-beings are: dust, clay, sand,
stones, metals, vermilion, orpiment, and so forth; water-beings: water,
dew, snow, fog and so on ; fire-beings: flames, coals, meteors, lightning,
etc.; wind-beings: squalls, whirlwinds, etc.; plants are of two species:
they have, either, together with others a common body, as garlic, onion
etc., or each has its own body as trees, shrubs, etc. (JS. II 215 seq.).
All these beings have
only one sense: touch and belong to the 3rd sex. Cognition, lesya, belief,
conduct, gunasthana as with the suksma-paryaptas.
Activity: vaikriya-, and
vaikriya-misra-kaya-yoga with the wind-beings; with the others
audarika-kaya-yoga.
Beings of this class do
not bind: celestial and infernal state of existence, anupurvi, ayus;
transformation-body and limbs. The fire- and wind-beings do not bind in
addition human state of existence, anupurvi, ayus, and high family
surroundings.
Table of bandha
udaya satta of
nama-k.
23, 25abc, 26, 29abc,
30ab 21,24ab,25a,26abc, 27a, 92,88,86ab,80ab, 78ab
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